as Lolium temulentum, a species of bearded rye-grass. This plant closely resembles wheat in the early period of growth, and exists as a pest to the farmers in Palestine to-day; it is called by the Arabians "Zowan" or "Zawan" which name, says Arnot, citing Thompson, "bears some resemblance to the original word in the Greek text." The writer of the article "Tares" in Smith's Dictionary says: "Critics and expositors are agreed that the Greek plural zizania, A. V. 'tares,' of the parable (Matt. 13:25) denotes the weed called 'bearded darnel' (Lolium temulentum), a widelydistributed grass, and the only species of the order that has deleterious properties. The bearded darnel before it comes into ear is very similar in appearance to wheat, and the roots of the two are often intertwined; hence the command that the 'tares' should be left till the harvest, lest while men plucked up the tares 'they should root up also the wheat with them.' darnel is easily distinguishable from the wheat and barley when headed out, but when both are less developed, the closest scrutiny will often fail to detect it. Even the farmers, who in this country generally weed their fields, do not attempt to separate the one from the other. The taste is bitter, and, when eaten separately, or even when diffused in ordinary bread, it causes dizziness, and often acts as a violent emetic."" The secondary quotation is from Thompson's The Land and the Book, ii, III, 112. It has been asserted that the darnel is a degenerated kind of wheat; and attempts have been made to give additional significance to our Lord's instructive parable by injecting this thought; there is no scientific warrant for the strained conception, however, and earnest students will not be misled thereby.

This

4. The Wickedness of the Sower of Tares.-Attempts have been made to disparage the Parable of the Tares on the ground that it rests on an unusual if not unknown practise. Trench thus meets the criticism (Notes on the Parables, pp. 72, 73): “Our Lord did not imagine here a form of malice without example, but adduced one which may have been familiar enough to His hearers, one so easy of execution, involving so little risk, and yet effecting so great and lasting a mischief, that it is not strange, where cowardice and malice meet, that this should have been often the shape in which they displayed themselves. We meet traces of it in many quarters. In Roman law the possibility of this form of injury is contemplated; and a modern writer, illustrating Scripture from the manners and habits of the East, with which he had become familiar through a sojourn there, affirms the same to be now practised in India." In a subjoined note the author adds: "We are not without this form of malice nearer home. Thus in Ireland I have known an outgoing tenant, in spite at his eviction, to sow wild oats in the fields which he was leaving. These, like the tares in the parable, ripening and seeding themselves before the crops in which they were mingled, it became next to impossible to extirpate."

5. The Parable of the Seed Growing Secretly. This parable has given rise to much discussion among expositors, the question being as to who is meant by the man who cast seed into the

ground. If, as in the parables of the Sower and the Tares, the Lord Jesus be the planter, then, some ask, how can it be said "that the seed should spring and grow up, he knoweth not how," when all things are known unto Him? If on the other hand the planter represents the authorized teacher or preacher of the gospel, how can it be said that at the harvest time "he putteth in the sickle," since the final harvesting of souls is the prerogative of God? The perplexities of the critics arise from their attempt to find in the parable a literalism never intended by the Author. Whether the seed be planted by the Lord Himself, as when He taught in Person, or by any one of His authorized servants, the seed is alive and will grow. Time is required; the blade appears first and is followed by the ear, and the ear ripens in season, without the constant attention which a shaping of the several parts by hand would require. The man who figures in the parable is presented as an ordinary farmer, who plants, and waits, and in due time reaps. The lesson imparted is the vitality of the seed as a living thing, endowed by its Creator with the capacity to both grow and develop.

6. The Mustard Plant.-The wild mustard, which in the temperate zone seldom attains a height of more than three or four feet, reaches in semitropical lands the height of a horse and its rider (Thompson, The Land and the Book ii, 100). Those who heard the parable evidently understood the contrast between size of seed and that of the fully developed plant. Arnot, (The Parables, p. 102), aptly says: "This plant obviously was chosen by the Lord, not on account of its absolute magnitude, but because it was, and was recognized to be, a striking instance of increase from very small to very great. It seems to have been in Palestine, at that time, the smallest seed from which so large a plant was known to grow. There were, perhaps, smaller seeds, but the plants which sprung from them were not so great; and there were greater plants, but the seeds from which they sprung were not so small." Edersheim (i, p. 593) states that the diminutive size of the mustard seed was commonly used in comparison by the rabbis, "to indicate the smallest amount such as the least drop of blood, the least defilement, etc." The same author continues, in speaking of the grown plant: "Indeed, it looks no longer like a large garden-herb or shrub, but 'becomes' or rather appears like 'a tree'-as St. Luke puts it, 'a great tree,' of course, not in comparison with other trees, but with garden-shrubs. Such growth of mustard seed was also a fact well known at the time, and, indeed, still observed in the East. And the general meaning would the more easily be apprehended, that a tree, whose wide-spreading branches afforded lodgment to the birds of heaven, was a familiar Old Testament figure for a mighty kingdom that gave shelter to the nations (Ezek. 31:6, 12; Dan. 4:12, 14, 21, 22). Indeed, it is specifically used as an illustration of the Messianic Kingdom (Ezek. 17:23)."

7. The Symbolism of Leaven.-In the parable, the kingdom of heaven is likened unto leaven. In other scriptures leaven is

figuratively mentioned as representing evil, thus, "the leaven of the Pharisees and of the Sadducees" (Matt. 16:6, see also Luke 12:1), "the leaven of Herod" (Mark 8:15). These instances, and others (I Cor. 5:7, 8) are illustrative of the contagion of evil. In the incident of the woman using leaven in the ordinary process of bread-making, the spreading, penetrating, vital effect of truth is symbolized by the leaven. The same thing in different aspects may very properly be used to represent good in one instance and evil in another.

8. Treasure Belonging to the Finder. As to the justification of the man who found a treasure hidden in another's field and then, concealing the fact of his discovery, bought the field that he might possess the treasure, Edersheim (i, p. 595-6) says: "Some difficulty has been expressed in regard to the morality of such a transaction. In reply it may be observed, that it was, at least, in entire accordance with Jewish law. If a man had found a treasure in loose coins among the corn it would certainly be his if he bought the corn. If he had found it on the ground, or in the soil, it would equally certainly belong to him if he could claim ownership of the soil, and even if the field were not his own, unless others could prove their right to it. The law went so far as to adjudge to the purchaser of fruits anything found among these fruits. This will suffice to vindicate a question of detail, which, in any case, should not be too closely pressed in a parabolic history.'

9. Superiority of our Lord's Parables. "Perhaps no other mode of teaching was so common among the Jews as that by parables. Only in their case, they were almost entirely illustrations of what had been said or taught; while in the case of Christ, they served as the foundation for His teaching. In the

one case it was intended to make spiritual teaching appear Jewish and national, in the other to convey spiritual teaching in a form adapted to the stand-point of the hearers. This distinction will be found to hold true, even in instances where there seems the closest parallelism between a Rabbinic and an Evangelic parable. It need scarcely be said that comparison between such parables, as regards their spirit, is scarcely possible, except by way of contrast" (Edersheim, i, pp. 580-1). Geikie tersely says: "Others have uttered parables, but Jesus so far transcends them, that He may justly be called the creator of this mode of instruction" (ii, p. 145).

10. Parables and Other Forms of Analogy."The parable is also clearly distinguishable from the proverb, though it is true that, in a certain degree, the words are used interchangeably in the New Testament, and as equivalent the one to the other. Thus 'Physician, heal thyself' (Luke 4:23) is termed a parable, being more strictly a proverb; so again, when the Lord had used that proverb, probably already familiar to His hearers 'If the blind lead the blind, both shall fall into the ditch'; Peter said 'Declare unto us this parable' (Matt. 15:14, 15); and Luke 5:36 is a proverb or proverbial expression, rather than a parable, which name it bears. So, upon the other hand,.

those are called 'proverbs' in St. John, which if not strictly parables, yet claim much closer affinity to the parable than to the proverb, being in fact allegories; thus Christ's setting forth of His relations to His people under those of a shepherd to his sheep is termed a 'proverb,' though our translators, holding fast to the sense rather than to the letter, have rendered it a 'parable' (John 10:6; compare 16:25, 29). It is easy to account for this interchange of words. Party it arose from one word in Hebrew signifying both parable and proverb." -Trench, Notes on the Parables, pp. 9, 10.

For the convenience of readers who may not have a dictionary at hand as they read, the following definitions are given: Allegory.—The setting forth of a subject under the guise of some other subject or aptly suggestive likeness.

Apologue. A fable or moral tale, especially one in which animals or inanimate things speak or act, and by which a useful lesson is suggested or taught.

Fable.-A brief story or tale feigned or invented to embody a moral, and introducing animals and sometimes even inanimate things as rational speakers and actors; a legend or myth.

Myth. A fictitious or conjectural narrative presented as historical, but without any basis of fact.

Parable.-A brief narrative or descriptive allegory founded on real scenes or events such as occur in nature and human life, and usually with a moral or religious application.

Proverb.-A brief, pithy saying, condensing in witty or striking form the wisdom of experience; a familiar and widely known popular saying in epigrammatic form.

II. Old Testament Parables, Etc.-"Of parables in the strictest sense the Old Testament contains only two" (2 Sam. 12:1-; and Isa. 5:1-). "Other stories, such as that of the trees assembled to elect a king (Judges 9:8), and of the thistle and cedar (2 Kings 14:9), are more strictly fables. Still others, such as Ezekiel's account of the two eagles and the vine (17:2-), and of the caldron (24:3-) are allegories. The small number of parabolic narratives to be found in the Old Testament must not, however, be taken as an indication of indifference toward this literary form as suitable for moral instruction. The number is only apparently small. In reality, similitudes, which, though not explicitly couched in the terms of fictitious narrative, suggest and furnish the materials for such narrative, are abundant."Zenos, Stand. Bible Dict., article "Parables."

By applying the term "parable" in its broadest sense, to include all ordinary forms of analogy, we may list the following as the most impressive parables of the Old Testament. Trees elect

ing a king (Judges 9:7-); the poor man's ewe lamb (2 Sam. 12:1-); the contending brothers and the avengers (2 Sam. 14:1-): story of the escaped captive (1 Kings 20:35-); the thistle and the cedar (2 Kings 14:9); the vineyard and its wild grapes (Isa. 5:1-); the eagles and the vine (Ezek. 17:3-); the lion's whelps (Ezek. 19:2-); the seething pot (Ezek. 24:3-).

UNACCEPTABLE CANDIDATES FOR THE MINISTRY. 305

CHAPTER 20.

"PEACE, BE STILL.”

INCIDENTS PRELIMINARY TO THE VOYAGE.

Near the close of the day on which Jesus had taught the multitudes for the first time by parables, He said to the disciples, "Let us pass over unto the other side." The destination so indicated is the east side of the sea of Galilee. While the boat was being made ready, a certain scribe came to Jesus and said: "Master, I will follow thee whithersoever thou goest." Prior to that time, few men belonging to the titled or ruling class had offered to openly ally themselves with Jesus. Had the Master been mindful of policy and desirous of securing official recognition, this opportunity to attach to Himself as influential a person as a scribe would have received careful consideration if not immediate acceptance; but He, who could read the minds and know the hearts of men, chose rather than accepted. He had called men who were to be thenceforth His own, from their fishing boats and nets, and had numbered one of the ostracized publicans. among the Twelve; but He knew them, every one, and chose accordingly. The gospel was offered freely to all; but authority to officiate as a minister thereof was not to be had for the asking; for that sacred labor, one must be called of God.b

In this instance, Christ knew the character of the man, and, without wounding his feelings by curt rejection, pointed out the sacrifice required of one who would follow whithersoever the Lord went, saying: "The foxes have holes, and the

a Mark 4:35.

b "Articles of Faith," x:1-20-"Men called of God."